KJV: Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
YLT: Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing each other, in psalms, and hymns, and spiritual songs, in grace singing in your hearts to the Lord;
Darby: Let the word of the Christ dwell in you richly, in all wisdom teaching and admonishing one another, in psalms, hymns, spiritual songs, singing with grace in your hearts to God.
ASV: Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and'spiritual songs, singing with grace in your hearts unto God.
λόγος | word |
Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Χριστοῦ | of Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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ἐνοικείτω | let dwell |
Parse: Verb, Present Imperative Active, 3rd Person Singular Root: ἐνοικέω Sense: to dwell in. |
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πλουσίως | richly |
Parse: Adverb Root: πλουσίως Sense: abundantly, richly. |
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σοφίᾳ | wisdom |
Parse: Noun, Dative Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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διδάσκοντες | teaching |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: διδάσκω Sense: to teach. |
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νουθετοῦντες | admonishing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: νουθετέω Sense: to admonish, warn, exhort. |
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ἑαυτοὺς | each other |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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ψαλμοῖς | in psalms |
Parse: Noun, Dative Masculine Plural Root: ψαλμός Sense: a striking, twanging. |
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ὕμνοις | hymns |
Parse: Noun, Dative Masculine Plural Root: ὕμνος Sense: a song in tithe praise of gods, heroes, conquerors. |
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ᾠδαῖς | [and] songs |
Parse: Noun, Dative Feminine Plural Root: ᾠδή Sense: a song, lay, ode. |
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πνευματικαῖς | spiritual |
Parse: Adjective, Dative Feminine Plural Root: πνευματικός Sense: relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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χάριτι | grace |
Parse: Noun, Dative Feminine Singular Root: χάρις Sense: grace. |
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ᾄδοντες | singing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ᾄδω Sense: to the praise of anyone, to sing. |
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καρδίαις | hearts |
Parse: Noun, Dative Feminine Plural Root: καρδία Sense: the heart. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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Θεῷ | God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Colossians 3:16
This precise phrase only here, though “the word of the Lord” in 1 Thessalonians 1:8; 1 Thessalonians 4:15; 2 Thessalonians 3:1. Elsewhere “the word of God.” Paul is exalting Christ in this Epistle. Χριστου Christou can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See note on 1 John 2:14. [source]
Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Not “among you.” [source]
Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. [source]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. [source]
Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
The only occurrence of the phrase. The word spoken by Christ. [source]
See on Romans 2:4, and compare Colossians 1:27. [source]
Some connect with the preceding words, others with the following - in all wisdom, teaching, etc. The latter seems preferable, especially in view of Colossians 1:28, where the phrase occurs teaching and admonishing in all wisdom; because the adverb richly forms an emphatic qualification of dwell in, and so appropriately terminates the clause; and because the whole passage is thus more symmetrical. “Dwell in has its single adverb richly, and is supported and expanded by two coordinate participial clauses, each of which has its spiritual manner or element of action (in all wisdom, in grace ) more exactly defined” (Ellicott). [source]
See on Colossians 1:28. The participles teaching and admonishing are used as imperatives, as Romans 12:9-13, Romans 12:16-19; Ephesians 4:2, Ephesians 4:3; Hebrews 13:5; 1 Peter 3:1, 1 Peter 3:7, 1 Peter 3:9, 1 Peter 3:16. [source]
Yourselves. See on Colossians 3:13. [source]
See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song ( ᾠδή ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1 Corinthians 13:1-13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17, and Revelation 1:5, Revelation 1:6; Revelation 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή songPaul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's “Temple,” or Keble's “Christian Year.” This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition. [source]
Lit., the grace. The article limits the meaning to the grace of God. With grace begins the second participial clause. [source]
Reverse Greek Commentary Search for Colossians 3:16
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see 2 Corinthians 3:2-3; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, Acts 14:17. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
Rev. more literally, “were enriched.” Compare Colossians 3:16; and see on Romans 2:4. [source]
See on Colossians 3:16. [source]
The Lord Jesus. In Colossians 3:16 we have τωι τεωι tōi theōi (to God) with all these varieties of praise, another proof of the deity of Christ. See note on Colossians 3:16 for discussion. [source]
Attentively: fixing the attention upon, with desire for or interest in. So Romans 16:17; Phlippians 3:17; 2 Corinthians 4:18. Hence often to aim at; compare σκοπός themark, Phlippians 3:14. The participles esteeming and looking are used with the force of imperatives. See on Colossians 3:16. [source]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
First aorist active indicative of ενοικεω enoikeō old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). [source]
Late compound for which see note on 2 Corinthians 6:6; Romans 12:9. Dwelt (ενωικησεν enōikēsen). First aorist active indicative of ενοικεω enoikeō old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). First Adverb, not adjective In thy grandmother Lois (εν τηι μαμμηι Λωιδι en tēi mammēi Lōidi). Old word, originally the infantile word for μητηρ mētēr (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy‘s mother, since Timothy‘s father was a Greek (Acts 16:1). Probably both grandmother and mother became Christians. I am persuaded Perfect passive indicative of πειτω peithō “I stand persuaded.” In the Pastorals only here and 2 Timothy 1:12, common in Paul‘s other writings (Romans 8:38, etc.). [source]
See Colossians 3:16 for this adverb. [source]
Future passive of επιχορηγεω epichorēgeō for which see 2 Peter 1:5. You supply the virtues above and God will supply the entrance See Colossians 3:16 for this adverb.Into the eternal kingdom The believer‘s inheritance of 1 Peter 1:4 is here termed kingdom, but “eternal” Curiously again in the Stratonicea inscription we find της αιωνιου αρχης tēs aiōniou archēs (of the eternal rule) applied to “the lords of Rome.” But this is the spiritual reign of God in men‘s hearts here on earth (1 Peter 2:9) and in heaven.Of our Lord and Saviour Jesus Christ (του κυριου ημων και σωτηρος Ιησου Χριστου tou kuriou hēmōn kai sōtēros Iēsou Christou). For which idiom see note on 2 Peter 1:1. [source]
Present active indicative of αιδω āidō Old verb, to chant with lyrical emotion (Colossians 3:16). [source]